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XVIII. THE BUDDHIST DOCTRINE OF MOMENTARINESS
Now, showing that on the part of the maintainer of momentariness) a justification of things not accordant with the usage here and hereafter has been enacted without reflection). he says - XVIII. In patent disregard of the faults, - loss of deeds, enjoyment of deeds not done,
of ruin of becoming, liberation and memory - accepting momentary destruction,
Ho! greatly venturesome Thy opponent! The fault of loss of deeds, the fault of enjoyment of deeds not done, the fault of ruin of becomimg, the fault of ruin of liberation, the fault of ruin of memory, - these faults, obvious (sākṣād ity) as established by experience; in patent disregard, not considering; though doing patently yet having recourse to an elephant's eye-closing). Of all existents, momentary destruction, a momentary perishing in the form of destruction immediately after origination; aceepting, agreeing to; Thy, Your, opponent, adversary, upholder of the destruction, meaning the Buddhist.
Ho! greatly venturesome, - with violence, force in essence non-reflection, -he, the venturesome, acts. One who, not having conceived the resulting disadvantage, acts, is so called; and he (154), as both great and venturesome, is a great venturer, one who takes steps with absolute want of reflection. Thus the compressed meaning.
But the expanded meaning is as follows: The Buddhists hold the self to be merely a succession of inoments of awareness; and not like a single thread running through a collection of pearl drops, one permeating them all. On their view the moment of cognition whereby the carrying out of good or the carrying out of evil has been effected, has not, because it perishes without residue, the enjoyment of the fruit thereof; and that which has the enjoyment of the fruit was not the doer of that deed. Thus on the part of the former moment of cognition there is loss of deed', because it does not experience the fruit of the deed done by itself, and on the part of the latter moment of cognition there is “enjoyment of a deed not done', because of enjoyment of fruit of deed not done by itself, but by another. And here the word 'deed' must be construed in both places; therefore of 'loss of deed' the sense must be understood as loss of deeds done'. And its so setting out is because of convenience of composition).
Furthermore, the fault of ruin to becoming': 'becoming' being defined as being straightforward (ärjavi) mundane existence; thereof 'ruin', abolition; this is a fault which results on the doctrine of momentariness, the consequence of the non-existence of another world is the
*) Avimrsyakäritäkäritam ka kha; Avimrsyakäritam AMP.
1) In verse XVIII (quoted in Sarva-darsana-samgraha lll, as by Sidd baseba), the fundamental Buddhist conception of kşani katva is separately considered. See long discussions in Nyi ya-manjari, pp. 444-467, Sammati-tarka pp. 318-349.
2) A wilful ignoring: cited again in p. 153. 9) Se. here the metre of the verse.
